In an interview in 1992, Snyder encouraged subsequent circumambulators to be as creative as they liked, stopping at the points his trio had designated, or at others.
在1992年的一次采访中，斯奈德鼓励后来的绕行者随心所欲地发挥创意，在他的三人组指定的地点或其他地点停下来。
Circumambulation, an intentional, ceremonial circling of a sacred object, is an ancient ritual with roots in many world cultures. But what does it mean in modern times?
绕行是一种有意的、仪式性的绕行圣物的行为，是一种古老的仪式，在世界许多文化中都有根基。但在现代，它意味着什么？
Snyder explained, “The main thing is to pay your regards, to play, to engage, to stop and pay attention. It’s just a way of stopping and looking — at yourself too.” In graduate school at UC Davis in the late 1990s, I studied poetry with Snyder. I learned from him the importance of noticing and naming where I am and what is around me, the concept of bioregionalism.
斯奈德解释说，"主要的事情是向你致意，玩耍，参与，停止并注意。这只是一种停止和审视自己的方式"。20世纪90年代末，在加州大学戴维斯分校的研究生院里，我和斯奈德一起学习诗歌。我从他那里学到了注意和命名我所在的地方和我周围的东西的重要性，即生物区域主义的概念。
Taking up Snyder’s circumambulation mantle in the 1990s, English professor and photographer David Robertson led students on excursions of Mt. Tam in the spirit of Snyder, Ginsberg, and Whalen. One chilly March day in 1998, my boyfriend — now husband — and I joined him for the circuitous 14-mile route up, and back down the mountain, stopping to chant the same Buddhist and Hindu spells, sutras, and vows at each of ten pilgrims’ stations that the trio had done in 1965. Robertson’s intent here was to get his UC Davis Wilderness Literature students out of the classroom and into the field. Since the course featured texts by Snyder, a trip to Mt. Tam seemed a good choice.
20世纪90年代，英语教授兼摄影师大卫-罗伯逊（David Robertson）继承了斯奈德的 "环游 "衣钵，以斯奈德的精神带领学生游览了谭山。在斯奈德、金斯伯格和惠伦的精神下，他带领学生到潭山游览。1998年3月的一个寒冷的日子，我和我的男朋友--现在的丈夫--和他一起走了14英里的迂回路线，上山，下山，在10个朝圣者的每个站点停下来念诵同样的佛教和印度教的咒语、经文和誓言，就像他们三人在1965年做的那样。罗伯逊在这里的目的是让他的加州大学戴维斯分校荒野文学的学生走出教室，进入野外。由于这门课程以斯奈德的文章为特色，所以去塔姆山旅行似乎是个不错的选择。谭山似乎是个不错的选择。
Tagging along, I trekked through groves of coastal live oak, Douglas fir, Sequoiasempervirens, across grassy hillsides and amid fog scented with peppery California bay laurel. It took all day. And even though I was a strong and avid hiker, it was hard
work. But it was worth every drop of sweat shed to be able to peek into history, retracing the steps and words of the original circumambulators. Still, I wondered: as a non-Buddhist, how did these incantations apply to me? Was it appropriative for us to invoke them? Was it enough that we wanted to learn about them and honor their traditions by performing them? When I asked Robertson, also non-Buddhist, he explained that circumambulating Mt. Tam was a way for him to create meaning for himself in relation to the natural world.
在我的陪同下，我在沿海活栎树、花旗松、红杉的树林中跋涉，穿过长满青草的山坡，在加州月桂花的雾气中跋涉。这需要一整天的时间。尽管我是一个强壮而狂热的徒步旅行者，但这是一项艰苦的工作。但为了能够窥视历史，追溯历史的足迹，流下的每一滴汗水都是值得的。窥探历史，追寻最初绕行者的脚步和话语。但是，我想知道：作为一个非佛教徒，这些咒语对我有什么用？我们引用它们是否合适？我们想了解他们并通过表演来尊重他们的传统，这就够了吗？当我问罗伯逊，他也不是佛教徒，他解释说，绕行谭山是他创造的一种方式。谭山是他为自己创造与自然界有关的意义的一种方式。
Like Robertson and his students (and me), innumerable people have undertaken the “CircumTam,” as it’s fondly nicknamed, since the inaugural 1965 trek. It’s a compelling tradition, as Mt. Tam is a beloved mother mountain of the Bay, towering in the clouds above all along with Mt. Diablo and Mt. Umunhum, reminding us where and who we are, no matter where we may be.
像罗伯逊和他的学生（还有我）一样，自从1965年的首届徒步旅行以来，无数人进行了 "环潭山"，因为它被亲切地昵称为 "环潭山"。这是一个令人信服的传统，因为潭山是人们喜爱的母亲山。这是一个令人信服的传统，因为潭山是海湾的一座心爱的母亲山，是海湾地区心目中的母亲山，与代阿布洛山（魔鬼山）和乌姆胡山一起耸立在云端。提醒我们在哪里，我们是谁，无论我们可能在哪里。
